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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01344	Ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of S. Paul to the Corinthians : together with severall sermons, namely, [brace] 1. Growth in grace, 2. How farre examples may be followed, 3. An ill match well broken off, 4. Good from bad friends, 5. A glasse for gluttons, 6. How farre grace may be entayled, 7. A christning sermon, 8. Faction confuted / by T.F.	Fuller, Thomas, 1608-1661.	1640 (1640)	STC 11466.3; ESTC S4310	83,852	200

one sinne than for another and that sinne which hath cost us the slightest and shallowest Repentance is most likely to be the cause of our present sicknesse 6. Hearken chiefly to the Inditement of thy conscience for when wee hunt after that sin which causeth our disease and wee find our selves to be either at a losse or at a cold sent if once our conscience begin to spend her open mouth wee may certainely conclude that the game went that way and that that is the very sin for which at that time wee are punished Thus the Patriarks Gen. 42 21. Said one to another we have verely sinned against our Brother in that we saw the anguish of his soule where hee besought us and wee would not heare therefore is this evill fallen upon us Reuben did not impute it to the defiling of his Fathers bed nor Iudah to his Incest nor Simeon and Levi to their murthering of the Shechemites for these were but personall sinnes but all joyntly agreed that it was for their cruelty to their Brother a sin wherein all they were equally ingaged as they were equally inwrapt in the punishment If by these or any other meanes we attaine to the knowledge of that particular sinne for which wee are punished let us drown that sin in penitent teares and in the blood of our Saviour but if we cannot find it out let us imitate the example of Herod Mat. 2. Who that he might make sure work to kil our Saviour slew all the children in Bethelem and the countrey about it from two years old and under a plot probable to have taken effect if heaven had not beene too wise for hell In like manner let us indifferently and impartially repent for all our sins in generall if wee know not which was the Bee that stung us let us throw downe the whole Hive if wee know not which was the thorne that prickt us let us cut downe the whole hedge and so wee shall bee sure that sinne shall not escape which hath caused our present sicknesse Now whereas God might have tumbled the Corinthians down into hell-fire for their irreverent receiving of the Sacrament and yet was pleased to inflict on them bodily weakenesse and sicknesse and death we learn God oftentimes with his Saints commuteth eternall torments into temporall punishments Hee is therefore angry in this world that hee might not be angry in the world to come Et misericorditer adhibet temporalem paenam ne juste inferat aeternam ultionem If any object but why will God pardon talents and not tokens pounds but not pence and for Christs sake forgive and strike off eternall torment and yet not crosse the score of temporall punishment I answer 1. To make us take notice that wee have beene offenders 2. That by feeling the smart of what hee inflicteth on us wee may bee the more sensible of his favour how much paine he hath forgiven us 3. To make us more wary and watchfull in time to come But farre bee it from us to conceive that there is any satisfactory or expiatory power in the afflictions which wee suffer Satisfaction for sinne could not be but once and once was fully made when Christ offered himselfe upon the Crosse Let us therefore learne patience under Gods afflicting hand when hee layeth any sicknesse upon us Solomon said to Abiathar 1 King 2.26 Get thee to Anathoth to thine owne fields for thou art worthy of death but I will not at this time put thee to death because thou barest the Arke of my Lord God before David my Father Thus God dealeth with us when hee might justly deprive us of our life yea of our eternall life yet if wee have borne his Arke if wee can plead any true reference or relation to Christ our Saviour God will be graciously pleased not to take away our lives but onely to send us to our Anathoth to confine us to our beds to keepe us his close Prisoners and onely to deprive us of our health pleasure and delight Let us therefore patiently endure the aking of the teeth wee have all deserved the gnashing of the teeth Let us patiently endure a burning Fever for wee have all deserved Hell-fire Let us 〈◊〉 〈◊〉 a bodily Consumption for wee have deserved to bee consumed and brought to nothing GROWTH IN GRACE 1 PET. 2.18 But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ 1 PHilosophers make a double growth One per aggregationem materiae by gayning of more matter Thus Rivers grow by the accession of tributary Brooks heaps of Corne waxe greater by the addition of more graine and thus stones grow as some would have it though this more properly bee termed an augmentation or increase then a growth The other per intro receptionem nutrimenti by receiving of nourishment within as plants beasts and men grow Of the latter growth wee understand the Apostle in the Text and will prosecute the Metaphor of the growth of vegetables as that which the Holy Spirit seemes most to favour and intend in these expressions 2. Here is one thing presupposed in the text laid down for a foundation namely that those to whom S. Peter writes were already rooted in grace goodness These must be an Vnit at least before any multiplication a Basis before any building upon it no doubt they were such as to whom S. Paul writes Eph. 3.18 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Being rooted and grounded in love such as the Colossians were Col. 2.7 Rooted in Christ and established in faith And such I trust you are to whom my discourse is directed or else it were in vaine for me or any to give you instructions for Growth in Grace 3. But why is it said in the Text first in Grace and then in Knowledge this seemes to be an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Lanthorne is to go first Knowledge is to be the Vsher of Grace information in the understanding must goe before reformation in the will and affections I could answer the holy Spirit is no whit curious in marshalling these graces which he putteth first they need no herauld to shew their pedigree wch wil not fal out for precedency But to the point their is a two-fold knowledge one precedent grace as disposing one therto making capable therof the other subsequent is an effect therof a reward of it through Gods mercy These that have gracious hearts do daily better improve their knowledge in matters of salvatiō some herein arrive at a great heigth as David Psa. 119.99 I have more understanding than al my teachers for thy testimonies are my meditations 4 However see the Apostle puts grace Knowledge together What God hath joyned let no man put asunder We must grow according to both demensions both in heigth in knowledge in bredth in piety both in head and in heart both in speculation and practise we must not all run up in heigth like an Hop-pole

what can bee if being it selfe be not and must bee good and must bee true Secondly a conditionate Must or a necessity ex hypothesi which must needs bee if such a thing be granted before As suppose the Sun be risen and it must bee day Such a conditionate necessity is this in the Text For upon the presupposition of these two things which cannot be denyed that the Devill goeth about like a roaring Lyon seeking whom he may devoure and that the flesh lusteth against the spirit making men prone to all wickednesse hence it followeth ther must be heresies Thus he that beholdeth a family and findeth the Master to be carelesse the Mistris negligent the sons riotous the servants unfaithfull hee may safely conclude that family cannot bee safe but must be ruined There must be heresies paralel to that Luke 17.1 It is impossible but that offences should come But farre bee it from us to conceive that God imposeth a fatall necessity or by the irresistablenesse of his Decree urgeth or enforceth any to bee Heretikes their badnesse he wisely permits but in no wise is the cause or Author thereof Among you You Corinthians though men of excellent parts and endowments are not priviledged from having heresies among you yea happily because of your excellent naturall gifts are more disposed thereunto Or take it generally among you Christians for properly heresies have their rise and originall out of the Church and issue thence according to the 1 Iohn 2.19 They went out from us but they were not of us for if they had c. I see not therefore how Epiphanius can well make Platonists and Pythagoreans to bee Heretikes the latter for their opinion of Transanimation seeing neither of these were ever of the Church That they which are reproved may be made manifest among you That they whom God from all eternity in his secret councell hath approved may have their Epiphany and manifestation unto the world that thus discovered they may receive from men a Testimoniall of their soundnesse and sincerity Not that God hereby gaineth any accession of knowledge fore-knowne unto God are all his workes from the beginning of the world Act. 15.18 but others hereby are certified and assured of that which was doubtfull before Thus often times Gold-smiths though they themselves bee sufficiently satisfied of the goodnesse of the gold yet putteth it to the touch to content the Beholders And hereby also those which are not approved are made manifest Many who doe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} make a brave shew in the flesh and carry it in a high tryumphant way wil prove but base when brought to the tryal Whilst many unknowne man of whom the world tooke no notice not suspected for any worth shall acquit themselves valiant and appeare glorious to God and all good men Many a bright candle formerly hid under a bushell of a private and obscure life shall then be set on a Candlestick and shine forth to the world And shall cause 1 Glory to God who shall be honoured and praysed in these his servants and as it is Matth. 9.8 The multitudes will marvell and glorifie God which hath given such power unto men 2. Honour to these his Champions of the truth Never had Athanasius so answered his name and beene so truly immortall in his memory but for opposing of the Arrians Never had Saint Augustine beene so famous but for quelling of Manicheans Pelagians Donatists and whom not for all his Heretikes lay pat for his hand to dash them in peeces 3. Clearing to the Truth her old Evidences which have layd long neglected wil then be searched and found out her rusty Arguments will be scoured over and furbished up Many will run to and fro and knowledge shal be increased Those which before shooting at the Truth were over under or wide wil now with the left handed Gibeonites hit the marke at an haires bredth and faile not Many parts of true Doctrine have bin but slenderly guarded till once they were assaulted by Heretikes and many good Authors in those points which were never opposed have written but loosely and suffered unwary passages to fall from their posting pens But when theeves are about the countrey every one will ride with his sword and stand on his guard when Heretikes are abroad in the world Writers weigh each word ponder each phrase that they may give the enemies no advantage 4. Confirmation to weake Christians many whose hearts and affections were loyall to the Truth but likely to be overborne by the violence of the opposite party will hereby bee strengthened and established in the Right 5. Those will bee reduced who as Agrippa said of himselfe Act. 26.28 That hee was almost a Christian are almost Heretikes not as yet Formati Radicati Heretici but such as well going or rather ill going that way will plucke one foot out of the snare and will returne to the bosome of the Church 6. Lastly the Hardned will bee made unexcusable who obstinately persist in their errours They cannot plead they lost their way for want of Guides but for meere wilfulnesse And thus God is so good hee would suffer no Heretikes to bee in the World were hee not also so strong and so wise that hee can extract thus many goods by permitting them VERS 20.21 When you come together therefore into one place this is not to eate the Lords Supper For in eating every one taketh before other his own Supper and one is hungry and another is drunken OF the sense of the first of these verses are many and different opinions both what is meant by This is not to eate and the Lords Supper Omitting varietie of Interpretations we wil embrace that which wee conceive the best This is not to eate the Lords Supper As if hee had said True it is yee Corinthians when yee come together to one place you eate the Lords Supper meaning the body and blood of Christ in the Sacrament so expounded by * Saint Augustine and Ambrose with many other Latine Writers and yet though you eate it you doe not eate it You perform the materiall part of the action but leave out the life and soule thereof not doing it legally and solemnely according to Christs Institution Such is your want of charity and excesse of riot in your Love-feasts which you eate before the Sacrament whereby your soules are disturbed distempered and quite put out of tune to eate the Supper of the Lord as yee ought A duty not done as it ought to be done is in effect not done at all Esay 64.7 There is none that calleth upon thy name that stirreth up himselfe to take hold of thee 〈◊〉 at the true Church of God in whose 〈◊〉 it is spoken as Antiquity expounds it and may bee demonstrated by unanswerable Arguments do any times wholly neglect though too often negligently performe their calling on God not doing it with that faith and constancy care and fervencie

it to those who goe out of the world for pain to bring others into it Yea of such persons who desire the Sacrament I find three sorts Some doe it out of meere fancy who desire it because they desire it like Davids longing for the water of the Well of Bethlem can give no account of their humour therein A second sort out of superstition A third out of a true faith and feeling of their infirmity Now Charity thinketh no ill hopeth all things VVe Ministers beleeve all to be of the later sort and will not think much of our paines to tender our service unto them when sent for But be it betwixt God and their consciences let them take heed how they abuse Gods Ambassadours and cause us to come on foolish occasions to feed their owne fancies You doe shew forth the Lords body The Sacrament solemnly celebrated doth represent and set forth the death and Passion of Christ This is the meaning of Saint Paul Galat. 3.1 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath beene evidently set forth crucified among you That is Christ was so powerfully and pathetically preached unto them in the word his Death so done to the life in the solemne decent and expressive Administration of the Sacrament that the tragedy of Christs death nigh Ierusalem was re-acted before them Say not then in thine heart how shall I get to Ierusalem to see the place of Christs suffering see Faith can remove Mountaines Mount Calvary is brought home to thee and though there be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great Gulfe or distance of ground betwixt England and Palestine yet if thou beest a faithfull Receiver behold Christ Sacramentally crucified on the Communion-Table say not in thine heart how shall I remember Christs Passion it was Time out of mind 1600. yeares ago Christ here teacheth thee the art of Memory what so long was past is now made present at the instant of thy worthy receiving stay Pilgrims stay would your voyages to the Holy Land had beene as farre from superstition as hitherto from successe go not you thither but bring Palestine hither by bringing pure hearts with you when you come to receive the Sacrament for there The Lords body is shewed forth as on the Crosse Till I come God till the Worlds end when hee commeth to judgement will have a Church on Earth wherin Pastors shall administer and people receive the Sacrament Witnesse his promise before his death Mat. 16.18 And the Gates of hell shall not prevaile against it and another after his Resurrection Mat. 28.29 And loe I am with you alway unto the end of the World with you in your selves and successour persons and posterity Indeed the Church may want things of Luster never of Essence It may want a glorious being never a being Deus non decrit in necessarijs The Church is like the sunne which may be clouded and eclipsed yet stil remaineth Psal. 89.37 A faithfull witnesse Besides Churches may fall away but the Church cannot the setting of the Gospel in one place will bee the rising of it in another This is meant Rev. 2.5 I will remove thy Candlesticke out of his place not I will quench or put out thy Candle but I will remove it so that it shal still remaine in one place or other Till I come And then Sacraments shall be celebrated no more but types shall give place to the truth and shadowes shall yeeld to the substance Then all the weeke shall be one constant Sabbath and yet therein no Sermons preached nor prayers made but all our Lyturgie shall be praising of God And now what remaineth but that we cry from our hearts with the Saints Come Lord Iesus come quickly VERSE 27. Wherefore whosoever shall eate this Bread and drinke this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord LOe these words present us with two principall parts 1. The sinne 2. The sinfulnesse of the sinne The sinne is the unworthy eating and drinking of the Bread and VVine of the Lord Is any man so wel stored with grace that he can eate these Sacraments worthily One may doe an action worthily in a three-fold respect first worthily Dignitate aequalitatis as the Labourer is worthy of his hire Luke 10.7 This exact worthinesse may claim and challenge a reward due unto it and the Denier or Detayner doth this worthy party wrong and injury Now no Saint can receive with this Gods justice-proofe worthinesse as appeares by their humble confessions not out of complement but consciousnesse of their faults Iacob Gen. 32.10 Iohn Baptist Mat. 3.11 Yea this worthinesse is waved by our Church Liturgy at the Communion both as I may say in our Grace before meat Wee be not worthy so much as to gather up the crums under thy Table and in our Grace after meat and though wee bee unworthy through our manifold sins to offer unto thee c. 2. The second is worthily Dignitate convenientiae aptitudinis or decentiae which consists though not in a perfect and exact proportion yet in some fitnesse meetnesse and likenesse unto that which is required such phrases are frequent in Scripture Mat. 3.8 Bring forth therefore fruits worthy of Repentance that is such as bear no open repugnancy and contradiction to the repentance you professe but in some sort meet and agreeing thereunto So walke worthy of the Lord Col. 1.10 worthy your calling Ephes. 4.1 worthy the Gospel Phil. 1.27 That is let not your life shame your beliefe breake not the Commandements against the Creed let not your practise bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with your profession And wee must know that Peccata surreptitia sinnes of infirmity not through their want of wickednesse but Gods store of mercy may stand and subsist with this worthinesse of conveniencie In this acception wee understand in my Text to eat worthily that is so fitted and prepared as may beare some resemblance and agreement to the solemnity of the worke wee goe about 3. There remayneth a third kind of Worthinesse which is Dignitas dignationis the worthinesse of acceptance when God for Christs sake is pleased to take our actions in good worth That is well spoken which is well taken and that man is worthy who by God is accepted so to bee Indeed if base and ignorant people should cry one up to bee worthy and prize pebles to bee pearles hee is no whit the better for the over-valuing of him but if God pleaseth to esteeme men worthy things are as they are accounted by him his valuing of them puts worth into them I have blessed him saith Isaac of Iacob Gen. 27.33 Yea and hee shall be blessed God hath accounted them worthy yea and they shall be worthy as it is Rev. 3.4 They shall walke with me in white for they are

Congregation It was the Boone Saul begg'd of Samuel Honour me before my people And surely it is but reason wee should seeke to grace the Shepherd in the presence of his Flock though perchance privately wee may reprove him disgrace him not publikely before those that are under him I am come now to neglected Ministers at whose Churches Solitudo ante ostium and within them too whilst others perchance lesse deserving are more frequented Let not such grieve in themselves or repine at their Brethren When Saint Iohn Baptists Disciples told him That all flock't to Iesus whom hee baptized beyond Iordan I must decrease answered hee and hee must increase Never fret thy selfe or vexe out thy soule if others bee preferred before thee they have their time they are Crescents in their waxing full Seas in their flowing Envie not at their Prosperity The Starres in their course did fight against Sisera thy course of credit may chance to bee next thy turne of Honour may chance to come after One told a Grecian Statist who had excellently deserved of the Citie hee lived in That the Citie had chosen foure and twenty Officers and yet left him out I am glad said hee the Citie affords twenty foure abler than my selfe So let Ministers triumph and rejoyce in this that the Church yeilds so many men better meriting then themselves and be farre from taking exception thereat And let us practise Saint Pauls Precept by Honour and Dishonour by good Report and Disreport Seven yeares have I served God in good esteeme and well respected by the time I have served God so long in disgrace and reproach perchance the Circulation of my credit may returne and with patience I may regaine the esteeme I have lost and if otherwise let him say with David Lord here I am doe with thy servant as thou pleasest By this time mee thinkes I heare the people saying unto mee as the Souldiers to Iohn Baptist but what shall wee doe Now the Counsell I commend to you is this First ever preserve a reverent esteeme of the Minister whom God hath placed over thee For if a Sparrow lighteth not on the ground without Gods especiall Providence surely no Minister is bestowed in any Parish without a more immediate and peculiar disposing of God and surely their owne Pastor is best acquainted with their diseases and therefore best knoweth to apply spirituall Physicke thereunto And as Gods Word hath a generall Blessing on every place so more particularly is it sanctified and blessed there to those Parishioners from the mouth of their lawfull Minister Let not therefore the Sermon of a stranger who perchance makes a Feast of set purpose to entertaine new Guests be preferred before the paines of thy owne Minister who keeps a constant house and a set Table each Lords day feeding his owne family Wherefore let all the Ephesians confine themselves to their Timothy Cretians to their Titus every Congregation to their proper Pastor And I hope Pastors considering the solemne oath they tooke at their Institution and the profit they receive from their people and how irrationall it is to take wages and doe no worke and the heavie account they must make at the day of Iudgement will provide Milke in their brests for those who must suck of them As for those whose necessary occasions doe command their absence from their Flocks let them be Curats of their Curats over-see such whom they appoynt to oversee their people Columella gives this counsell to Husband-men never keepe a horse to doe that worke which may be done by an Asse both because Asses are of a lower price and cheaper kept But God forbid Ministers should observe this Rule and so consult with their profit as to provide unworthy Substitutes to save charges Let them not make odious comparisons betwixt Ministers of eminent parts It is said of Hezechiah 2 King 18.5 That after him was none like him of all the Kings of Iudah neither any that were before him It is said also of King Iosiah 2 King 23.25 And like unto him there was no King before him that turned to the Lord with all his heart and with all his soule and with all his might neither after him rose up any like him The Holy Spirit prefers neither for better but concludes both for best and so amongst Ministers when each differs from others all may bee excellent in their kinds As in comparing severall handsome persons one surpasseth for the beauty of a naturally painted face A second for the feature of a well proportioned body A third for a grace of Gesture and Comelinesse of carriage so that Iustice it selfe may bee puzled and forced to suspend her Verdict not knowing where to adjudge the Victory So may it bee betwixt severall Pastors Ones Excellency may consist in the unsnarling of a knowne controversie an other in plaine expounding of Scripture to make it portable in the weakest memory One the best Boanarges an other the best Barnabas Our Iudgements may bee best informed by one our Affections moved by a second our lives reformed by a third I am perswaded there is no Minister in England for his Endowments like Saul Higher then his Brethren from the shoulders upwards But rathes some hundreds like the Pillars in Salomons House all of a height But grant some in parts farre inferiour to others was not Abishai a valiant and worthy Captaine though hee attayned not to the Honour of the first three And may not many bee serviceable in the Church though not to bee ranked in the first forme for their sufficiencie Let them entertaine this for a certaine truth That the Efficacy of Gods Word depends not on the parts of the Minister but on Gods blessing on his Ordinance Indeed there is a Generation of Preachers that come upon the Stage before ever they were in the Tyring-house whose backwardnesse in the Vniversity makes them so forward in the Countrey where what they lack in Learning they supply in boldnesse I could wish that as Gen. 21.19 When Hagars Bottle of water was spent God opened her eyes and shee went to the Fountaine againe So when these Novices have emptied their store of set Sermons they brought with them that their Parents would remit them backe to the Vniversity the Fountaine of Learning and Religion to furnish themselves with a better stocke of sufficiencie Such Ministers as these I account as none at all but as for those that have the Minimum ut sic the least degree of tolerability to enable them in some measure to discharge their Office God may bee and often is as effectuall in and by them as by Rabbies of farre greater parts To conclude let us with one mind and one mouth advance the Glory of God that thereby the Gospel may bee graced Wicked men amazed some of them converted the rest of them confounded weake Christians confirmed to the griefe of Devils Ioy of Angels Honour of God himselfe Amen FINIS Imprimatur THOMAS WYKES May 30. 1640. Observ. Caution Quest Answ. Doct Vse Quest Answ. Doct. Object * Cornel. ● l. ●● pide on the Text Answ. 1. * Thom. Morton in his comment upon the 1 Cor. 11. * Cal. 1 Cor. 11.2 Doct. Doct. Rea 1. 2 It confutes 1 2 * Libro de Haeresibus ad quod vult deum Quest Answ. * S. Ang. loco prius citato saith of him Haereses quidem ipse comnemorat sed 〈◊〉 〈◊〉 haereses non videntur Quest Answ. * Epist. 118. ad Ianuar. cap. 5. Ipsam acceptionem Eucharistiae caen●m Dominicam vocat Doct Vse * Spondanus Annal. Eccles. in anno 903. * Loco prius citato Vse Observ. Quest Answ. Doct Vse Quest Answ. * Moral lib. 30. cap. 28 ante medium Vse Object Answ. Doct. Doct. Reasons Vse 1. Doct. Reasons Vse Object Answ. 1. 2. Observ. Doct. Vse * Fox Martyrol page 594. Observ. Vse Quest Answ. 4. Observeables concerning Traditions lib. 3. contra Eunomium Clemens Rom. lib. 40. cap. 10 Apost. Constit * Lib. 4. Hist. cap. 8. Lib. 6. Hist. cap. 11. Observ. Quest Answ. 1. 2. Quest Answ. Reasons of the charge 1. 2. Quest Answ. 1 2. Quest Answ. Doct Rea 1. 2 Object Answ. 1. 2. 3. T. C. needlesse cavill Argum. 1 Answ. Argum. 2. Answ. Argum. 3. Answ. Doct. Rea 1. 2. Object 1. Answ. 1. Object 2. Answ. 2 Object 3. Answ. 3. * Eusebius lib. 1. Demonst. Evan. cap. 10. * Lib. 5. de Sacramentis cap. 4. Object 1. Answ. 1. Object 2. Answ. 2 Object 3. Answ. 3. * Loco prius citato Quest Answ. Doct Vse Observ. Quest Answ. Three-fold worthinesse 1 2. 3. Object Answ. Reasons of the necessity 1. 2. 3. Doct Vse 1. Vse 2. Quest Answ. Answ. 2. Rea 1. 2. Object Answ. Cambd. Brit. in Northumberland Vse 1. First kind of examples Vse of them Abuse of them Second sort Vse of them Abuse of them Third sort Vse of them Abuse of them Fourth sort Vse Abuse of them Fifth sort Vse of them Abuse of them Sixth sort Vse of them Abuse of them Seventh sort Vse of them Abuse of them Eighth sort Vse of them Abuse of them Ninth sort Object Answ. Rules how to unlove the world 1. 2. * Look Lord Bacon in his life * Munsters Cosmog de Germ. l. 3. pag. 143. Observ. 1. Observ. 2. Vse Observ. 3. Quest Answ. Doct Rea. Rea. 2. * Lib. 30. Marat ca. 28. ante medium Rea. 3. Mot. 1. Mot. 2. Mot 3. Observ. 1. Obser. 2. Quest Answ. 1. Doct. Object Answ. 1. Observ. Observ. Vse Vse Doct. Object Answ. Tacitus Doct. Misch. 1. Misch. 2. Misch. 3. Misch. 4. Remedy 1. Remedy 2.